This paper examines the ethnicity of academic scholars employed by New Zealand’s eight universities, with a particular focus on Pasifika academics. The paper discusses how, despite national and university policies to see education serve Pasifika peoples better, there has been no change in the numbers of Pasifika academics employed by the universities between 2012 and 2017, and notes that Pasifika who are in the academy are continually employed in the lower, less secure levels of the academy.

Māui is remembered in Māori narrative as a change maker, a challenger of boundaries and a trickster. However, in the 21st century these characteristics are likely to be frowned upon rather than celebrated in Aotearoa New Zealand’s education system. Māori students experiencing complex needs, like Māui, are known for pushing the boundaries. Rather than signalling strength of character, these characteristics are frequently viewed as deficits.

Around the world, favourable social and political circumstances have encouraged the development of academically non-traditional ways of researching. This article explores the recent proliferation of research approaches from Pacific and Pasifika communities which, in some Australian and New Zealand contexts, are attracting increased interest from policymakers and researchers. We present a socio-historical account of how the Pacific research paradigm emerged and some key contemporary Pacific research approaches within this paradigm. We then critique aspects of the paradigm’s development by discussing opportunities and challenges.

Te reo Māori, the Indigenous language of Aotearoa New Zealand Māori, suffered great marginalisation due to British colonisation, the effects of which are still experienced today. We interpreted national probability data from the New Zealand Attitudes and Values Study and constructed two models. Participants rated how strongly they supported teaching Māori language in New Zealand primary schools, from 1 (strongly oppose) to 7 (strongly support). Model 1 assessed how demographics related to support in 2015 (N = 15,821).

The overarching policy strategy for Māori education is contained in the document Ka Hikitia— Accelerating Success 2013–2017: The Māori Education Strategy (preceded by Ka Hikitia—Managing for Success 2008–2012), out of which fall some specific Māori education resources. One of these is Tātaiako: Cultural Competencies for Teachers of Māori Learners. The Tātaiako framework purports to define behaviours and skills that reflect a teacher’s Māori cultural competence to ensure the success of Māori students, as Māori. These competencies are identified as five traditional Māori values and concepts: ako, manaakitanga, tangata whenuatanga, wānanga and whanaungatanga.

How does cultural identity matter for Māori economic decision-making? Te Rangahau o Te Tuakiri Māori me Ngā Waiaro ā-Pūtea | The Māori Identity and Financial Attitudes Study (MIFAS) aims to address this question. The MIFAS is the first large-scale (n = 7,019) nationwide study of Māori aged 18 and over that aims to correlate personal cultural beliefs and practices to economic choices. This article describes the theoretical underpinnings of the MIFAS in identity economics and explains the process by which we have used Western methods and methodology to explicate the relationship between Māori identity and economic activity.

This paper discusses experiences of Māori who self-report that they are socially assigned as Pākehā and explores these experiences in relation to Māori identity and colonisation. Utilising Kaupapa Māori theory, methodology and methods, semi-structured interviews were undertaken with 10 participants. Three interrelated themes were identified through a thematic analysis: claims of identity, challenges to identity and reinforcement of identity. The themes informed the conceptualisation of Te Haerenga Tuakiri, which illustrates the complexity of Māori identity and how it is navigated by Māori who are socially assigned as Pākehā in various ways and in various contexts.

He aha te mea nui o te ao? He tangata, he tangata, he tangata.

What is the most important thing in the world? It is people, it is people, it is people.

This article reports the findings of a two-year transdisciplinary research project that explored the implications of climate change for the security and safety of drinking water supplies in three communities in Te Hiku o te Ika in Aotearoa New Zealand. In this region, potable water comes mainly from “roof and tank” systems. The project was designed as integrative Kaupapa Māori research utilising climate science, microbiology and social science to develop community-oriented approaches for dealing with the complex issues at the nexus of climate change.

This article illuminates the embryonic academic practice of writing doctoral theses in te reo Māori, storying the experiences of graduates, supervisors, examiners and senior managers involved in this pathway. In keeping with Indigenous sensibilities, a narrative research approach is adopted, whereby analysis proceeds by carefully curating interview data to tell a compelling insider story of the reo Māori doctoral journey. This narrative research process respects the teaching power of stories, told in the voices of pioneers in this field, and brings forward a joyful counter-narrative to the dominant detrimental research stories about Māori university education.